From tipitaka-pali: taṇhā is beginning-lobha, upādāna is often-arising-lobha after that taṇhā

After this I will let you see "you can use this explanation in everywhere of tipitaka".
Sutta. Saṃ. Ma. Dhammacakkappavattanasutta:

Idaṃ kho pana, bhikkhave, dukkhaṃ ariya·saccaṃ: jāti·pi dukkhā, jarā·pi dukkhā (byādhi·pi dukkho) maraṇam·pi dukkhaṃ, a·p·piyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tam·pi dukkhaṃ; saṃkhittena pañc·upādāna·k·khandhā dukkhā.
Furthermore, bhikkhus, this is the dukkha ariya·sacca(2): jāti is dukkha(6), jarā is dukkha(6) (sickness is dukkha) maraṇa is dukkha(6), association with what is disliked is dukkha, dissociation from what is liked is dukkha, not to get what one wants is dukkha; in short, the five upādāna(4)'k'khandhas are dukkha(3).
Idaṃ kho pana, bhikkhave, dukkha·samudayaṃ ariya·saccaṃ: Y·āyaṃ taṇhā ponobbhavikā nandi·rāga·sahagatā tatra·tatr·ābhinandinī, seyyathidaṃ: kāma·taṇhā, bhava·taṇhā, vibhava·taṇhā.
Furthermore, bhikkhus, this is the dukkha·samudaya ariya·sacca(1): this taṇhā leading to rebirth(7), (because taṇhā) connected with desire and enjoyment (8) (this is upādāna; see upādāna description in Mahānidānasutta, which I quoted above), (by taṇhā) finding delight here or there(=idiom:indefinite=upādāna)(5), that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā.

Above, buddha taught dukkha·samudayaṃ ariya·saccaṃ taṇhā condition dukkha·ariya·saccaṃ(2) pañc·upādāna·k·khandhā dukkhā by upādāna(4) [often attaching/taṇhā finding delight here or there(5)] in khandhā dukkhā(3); therefore jāti·pi dukkhā/jarā·pi dukkhā/maraṇam·pi dukkhaṃ(6) [new upatti-bhava], which are the last effects in paṭiccasamuppāda, are included in dukkha·ariya·saccaṃ(2) and they are explained as new upatti-bhava in this statement "taṇhā leading to rebirth(new upatti-bhava)"(7), which are the same taṇhā's descriptions as it's follow statements "taṇhā connected with desire and enjoyment(8)" and "taṇhā finding delight here or there(5)".
Summary: (6)=(3) which depend on (4); and (4) is explained by (5), so when say (5) condition (7), it is the same as say (4) condition (7). Therefore buddha taught upādāna-khandha, instead of taṇhā-khandha.